The Weekly Daf #91
Avodah Zarah 23-29
Week of 8-14 Cheshvan 5756 / 1-7 November 1995
By Rabbi Mendel Weinbach, Dean, Ohr Somayach Institutions
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To Operate or Not?
The Rules:
Rule 1:
A sick Jew who may or may not die if he does not receive medical
treatment may not receive such treatment from an idol worshipper who is
suspect of murder. The risk of dying at his hands is considered
greater than that of dying as a result of not being treated. If his
condition is so serious, however, that he is certain to die if not
treated then he may receive such treatment. The short span of life he
will enjoy by not submitting to this risky treatment is not a
substantial consideration.
Rule 2:
A Jew is trapped under a collapsed building on Shabbos and a medical
examination determines that he has no chance of surviving. If we
violate the Shabbos by removing the debris we will afford him the
opportunity of living a little longer. This short span of life is
enough to mandate the violation of Shabbos, which is permitted only for
the purpose of saving life.
The Problem:
Why is a short span of life disregarded as a consideration in Rule One
and accorded such importance in Rule Two?
The Resolution:
Tosefos explains that in both cases we do what is best for the one in
need of help. In Case One giving decisive consideration to a short span
of life would result in his certain death as a result of denying him the
chance of full recovery from risky treatment. In Case Two if we deny
decisive consideration to such a short span of life we condemn him to
immediate death.
(This halachic principle is the basis for deciding on whether to do major
surgery on a patient who will certainly die without the operation, but
may die even earlier on the operating table.)
Avodah Zarah 27b
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Two Brands of Bandits
When Yaakov Avinu indicated to his evil brother Eisav that he was traveling
with him all the way to Seir while he actually parted company in Sukkos he
taught future generations to avoid being harmed by dangerous company by
misleading them as to their destination and thus deluding them that they
still have ample time to do the harm they plan.
In Eretz Yisrael, the disciples of Rabbi Akiva were once accosted by Jewish
highway robbers. Although they were actually headed for nearby Kaziv they
told the robbers that distant Akko was their destination. When these
disciples suddenly left them unharmed at Kaziv the outwitted robbers asked
them who their teacher was. Upon learning it was Rabbi Akiva they
exclaimed "How fortunate are Rabbi Akiva and his disciples that no evil man
can ever harm them!"
A similar incident took place in Babylon when Rabbi Menashe, a disciple of
Rabbi Yehuda, was met by burglars whom he told that distant Pumpedisa was
his destination while he actually was headed for nearby Bei Tursa. When
these bandits discovered they had been outwitted they angrily denounced him
as being the disciple of "Yehuda the swindler." (This insolence was
punished by a curse which brought failure to this gang for 22 years until
they pleaded for forgiveness.)
Come and see, concludes the Talmud, the difference between the burglars
(generally less dangerous) of Babylon and the robbers (generally more
dangerous) of Eretz Yisrael. The former insulted the sage whose disciple
outsmarted them while the latter praised him. (Rashi -- to teach you the
praise of Eretz Yisrael.)
Avodah Zarah 26a
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